God may have rested from His creative work, but He never ceases dispensing mercy Exod. The Jews did not understand this idea. They sought all the more to kill Him. Jesus was also accused in another sabbath-day healing. He replied briefly at that time saying it was not unlawful to extend mercy to animals on the sabbath day. The law did not specify when acts of rescue could be performed Matt.
That silence implied that any day was appropriate for an act of mercy. That being so, it was even more proper to help a man. But this time Jesus answered at length. He presented truths which enraged His opposers even more John 5: He claimed to work cooperatively with God. He was implementing God's mercy with long-range blessings in view: He said that God loved Him and had committed to Him all judgment both then and in the resurrection.
Further, He told them that they should believe His testimony because Moses and the prophets had testified about Him. He was a popular teacher.
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There Jesus fed five thousand with five barley loaves and two fish. This further evidenced Him to be the One whom God was to send. So He acted accordingly. On the following day, Jesus realized that the people were not sincere when some who had been fed previously, asked about how He arrived at Galilee's western side. They had noticed the evening before that while His disciples had travelled by boat, He had not. To them He said, " Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man shall give to you, for on Him the Father, even God, has set His seal.
He often built spiritual lessons around real-life situations. Sometimes He caused a miracle to impress His teachings. Here, He was about to explain that God had sent Him with a greater purpose than to supply perishable bread. Their focus, the people's, must change if He was to benefit them. Labor not, He said. Take less interest in the bread that strengthens only for a day.
Seek for that bread which leads to eternal life. They must learn more about Him. They must learn that God had selected Him. God sent Him forth. God authorized Jesus, the Son of Man, to provide living bread. And they did wish to know more. Jesus told them plainly. But now you are talking about food which builds eternal life.
What work do You perform? Our fathers ate the manna in the wilderness; as it is written, 'He gave them bread out of heaven to eat. At once, Jesus shared further truths. For the bread of God is that which comes down out of heaven, and gives life to the world. The spiritual meaning of our Master's words eluded them. So Jesus spoke further about the life-giving bread.
For I have come down from heaven, not to do My own will, but the will of Him who sent Me For this is the will of My Father, that everyone who beholds the Son and believes in Him, may have eternal life; and I Myself will raise him up on the last day. He communicated His purposes through prophets and judges, through kings and priests.
His greatest act of mercy was the sending of His only Son. Such was essential to God's program for mankind's rescue Heb. Not only was His Son's ministry necessary, so also was His death. And that dying was "the work of God," for it assured the purchase of all mankind and enabled the redemption of all. His baptism in water spoke to that intention. So now He would say, and say again: I am the bread of life. He died as He intended. Even His disciples lacked sufficient faith to cure someone whose father had brought him to them. When Jesus came, the father pleaded, " Apparently knowing something about Jesus Matt.
It increases through thoughtful consideration of things understood. His belief was "the work of God. The deaf and dumb spirit left his son, not to enter again. It is the only way into life. Repeated exhortations to believe impress its importance: They denote a belief greater than mere acknowledgment that He was a servant of God.
Surely He expects more of His footstep followers than simple mental assent that He lived as a man on earth. Would He not require of "believers" an allegiance superior to that of those who witnessed His remarkable signs and healings and followed Him as a popular teacher? Should not belief in Jesus change one's entire way of life? Surely the answers are 'Yes'! First, those which are produced by the ordinary operations of second causes as guided and controlled by the providential agency of God.
Secondly, those events in the external world which are produced by the simple volition, or immediate agency of God, without the cooperation of second causes. To this class all miracles, properly so called, belong. Thirdly, those effects produced on the mind, heart, and soul, by the volition, or immediate agency of the omnipotence of God. To this class belong, inward revelation, inspiration, miraculous powers, as the gift of tongues, gift of healing, etc.
The Scriptures bear consistent testimony to the fact that efficacious grace is an act of God. Every reference to divine calling presumes or states that it is an act of God.
Ever Loving, Ever Working
It is specifically linked with the sovereignty of God as opposed to human choices. Never in the Scriptures is divine calling attributed to human choice. It is rather an act of God proceeding from omnipotence. In keeping with their doctrine of total depravity and total inability, Reformed theologians have insisted that efficacious grace is an immediate act of God accomplished without human assistance. While they freely admit the necessity of the work of common grace as an antecedent in which the individual hears and understands the Gospel and sees his own need of salvation, efficacious grace is defined as the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.
Efficacious grace immediately results in salvation in all cases because it is accomplished by the omnipotence of God. The Westminster Confession of Faith states it as follows:. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly, to understand the things of God; taking away their heart of stone, and giving unto them an heart of flesh; renewing their wills, and by his almighty power determining them to that which is good; and effectually drawing them to Jesus Christ, yet so as they come most freely, being made willing by his grace.
Efficacious grace because of its nature is not to be considered a process, but rather, an instantaneous act of God. Whatever preparation precedes this belongs to common grace which cannot by its nature bring to salvation. Many a Christian can bear witness to the work of God in common grace leading to salvation, but the work of efficacious grace is distinct and decisive.
In a moment the soul passes from a state of spiritual death to spiritual life. As an act of God, the work is inscrutable.
As the human mind does not inquire how God can create all things out of nothing, or how God could make man a living soul though composed of the dust of the earth, so the human mind need not inquire how God works in efficacious grace. Efficacious grace by its very title indicates that it is always effectual in bringing the soul to salvation. In this it is sharply contrasted to common grace.
Common grace may be successfully resisted, and even if considered sufficient to bring to salvation, as Arminians hold, it is not efficacious. It is not that efficacious grace is greater in extent and power than common grace, and therefore efficacious, but rather that in its nature, proceeding from the omnipotence of God, it is certainly effective. It may be admitted that some of the acts of God may be successfully resisted. The pleading of the Spirit grieved by sin in the life of the Christian may be resisted and go unheeded. The work of common grace does not presume a willingness to receive the truth, but efficacious grace is an immediate act of God which by its nature cannot be resisted.
This is admitted to be the doctrine of Augustine himself. Efficacious grace is irresistible not in the sense that it is resisted and all such resistance is overcome, but it is irresistible in the sense that it is never resisted. Its nature forbids it. It is irresistible in that it is certainly effectual. Strong, accordingly, prefers not to use the term irresistible: This implies two things: A proper view of efficacious grace, then, fully recognizes its certain result in the salvation of its beneficiary.
In every case, the one who receives efficacious grace is instantly saved. While in the experience of the individual, faith in Christ is a result of choice and act of the human will, it is nevertheless a work of efficacious grace. Efficacious grace never operates in a heart that is still rebellious, and no one is ever saved against his will. At least four arguments may be advanced in proof of the assertion that efficacious grace is bestowed and that it is certainly effectual. First, efficacious grace is certainly effectual by its nature as an act of God.
As has been shown, this act, proceeding from the omnipotence of God, and being independent of human volition, is certainly effectual by its nature. Volumes have been written on the contrary hypothesis; which volumes lose all their value if it be once admitted that regeneration, or effectual calling, is the work of omnipotence.
Second, the doctrine of efficacious grace is necessary to the doctrine of predestination. It is essential to the plan Of the universe that all the elect be saved. It is therefore necessary that more than common grace be given to the elect. It must be effectual in bringing the elect to salvation. Predestination and effectual calling are definitely linked in Scripture. God calls according to His purpose Rom 8: It is manifest that the calling herein mentioned is the efficacious call.
All who are predestinated are called, and all who are called are justified and glorified. A distinction is clearly made here between the general call of the Gospel and the particular call which is effectual. Whatever may be the mysteries of the relation of this efficacious call to the operations of the human will, the fact of a certainly effectual call remains.
It is necessary that the elect come to Christ to fulfill the covenant of redemption John 6: Third, the work of efficacious grace is necessary in view of the absence of spiritual life before regeneration. Herein lies the foundation of the doctrine of efficacious grace.
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A man spiritually dead cannot do a spiritual work. Total depravity demands as its corollary the doctrine of efficacious grace. According to Ephesians 2: Common grace does not provide life nor does it renew the human will. It consists chiefly in enablement in understanding the Gospel and its issues, and understanding itself does not bring the ability to act upon that new knowledge.
Fourth, the work of efficacious grace as wholly an act of God is supported by analogy from the doctrine of regeneration. Like efficacious grace, regeneration is an act of God, not a process, matter of persuasion, or rational change. If regeneration is wholly an act of God, instantaneous, and independent of human assistance, efficacious grace may well be in the same category.
Both are equally inscrutable, and both are equally essential to salvation. It is natural that a doctrine which depends in large measure on faith rather than reason should be opposed on various grounds.
A common objection is that this doctrine is contrary to all human effort to believe. The Scriptures, however, give adequate witness both to the fact of the effectual call and to the human responsibility to believe in Christ. The problem of the relation of human effort to divine undertakings is always real, and the solution cannot be reached apart from faith. The fact of divine undertaking in efficacious grace should not discourage human effort to believe, however, except that men should not seek to do what only God can do.
In the realm of salvation, men should seek to be saved, but not to save themselves. The secret of salvation remains in trusting God to save us. The fact that we need a work of grace before we can believe should make us recognize all the more the inability of the natural man, and should make men cast themselves on God for the work which He alone can do. The blind man who besought Christ to heal him was not hindered in his plea by his own total inability to heal himself.
Rather, his own need drove him to Christ who alone could help him. The doctrine of total depravity instead of discouraging human effort to turn to God should magnify the power of God and reveal our utter need of salvation. On the one hand, the certainty of the call of God is seen-all the elect shall come to Christ.
Signs, Loaves, and Bread of Heaven
On the other hand, everyone who comes shall not be cast out. The human responsibility of coming to Christ remains. The doctrine of efficacious grace must remain essentially inscrutable to human minds. All the problems cannot be solved, but the difficulty lies in our lack of knowledge of the supernatural work of grace which results in salvation and our faulty comprehension of the working of our own wills rather than in any disharmony with revealed truth. The fact of the effectual call is supported by such abundant Scripture reference as to forbid denial.
A rejection of this doctrine removes from salvation the divine certainty which it most certainly possesses. Few doctrines are more fundamental to effective preaching than the doctrine of regeneration. Failure to comprehend its nature and to understand clearly its necessity will cripple the efficacy of Gospel preaching. Both for the Bible teacher and the evangelist an accurate knowledge of the doctrine of regeneration is indispensable.
The Biblical concept of regeneration is comparatively simple, and a study of its theological history is not entirely necessary to accurate preaching. The history of the doctrine, however, reveals its natural pitfalls and may warn the unwary of the dangers of a shallow understanding of regeneration. The doctrine of regeneration offers a rich reward to those who contemplate its treasures and live in the light of its reality.
The word regeneration is found only twice in the New Testament Matt Only one of the two instances in the New Testament is used in this sense Titus 3: It is applied not only to human beings but also to the renewed heaven and earth of the millennium Matt In simple language, regeneration consists in all that is represented by eternal life in a human being.
Theological usage of the word regeneration has tended to confuse rather than enrich the word. Other words such as conversion , sanctification , and justification have been either identified or included in the concept of regeneration. Roman Catholic theologians have regarded regeneration as including all that is embraced in salvation, not only justification and sanctification, but even glorification.
Regeneration is taken to include the means, the act, the process, and the ultimate conclusion of salvation. Protestant theologians have been more cautious in extending the meaning of regeneration. The early Lutheran theologians used regeneration to include the whole process by which a sinner passed from his lost estate into salvation, including justification.
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- "Saved By Grace" by: Ronald Cammenga and Ronald Hanko.
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Later Lutherans attempted a clarification of the doctrine by holding that justification did not include a transformation of life, thereby excluding sanctification from the doctrine of regeneration. The Lutheran Church continues to hold that infants are regenerated at the moment of water baptism, however, at the same time affirming that this regeneration signifies only their entrance into the visible church, not their certain salvation.
Regeneration becomes then merely a preparatory work of salvation. On the subject of infant regeneration, the Lutheran theologian Valentine writes: We may properly answer, Yes; but only in the sense that the established vital and grace-conveying relation, under imputed righteousness and the Holy Spirit, may be said to hold, in its provisions and forces, the final covenanted development.
THE WORK OF GOD
The Lutheran theology does, however, exclude sanctification from the doctrine of regeneration. Reformed theologians have failed to be consistent in usage also, and have shared to some extent the errors embraced by others. During the seventeenth century, conversion was used commonly as a synonym for regeneration. This usage ignored a most important fact, however,-that conversion is the human act and regeneration is an act of God.
Even Calvin failed to make a proper distinction between regeneration and conversion. Charles Hodge, however, argues effectively for the necessary distinction in the meaning of these terms. Regeneration is the origination of life; conversion is the evolution and manifestion of life. Regeneration is wholly an act of God; conversion is wholly an activity of man. Regeneration is a cause; conversion is an effect. Regeneration is instantaneous; conversion is continuous.
For the last century, Reformed theologians have agreed that regeneration properly designates the act of impartation of eternal life. As Charles Hodges states it: Other important works which may attend it, be antecedent to it, or immediately follow it must be considered as distinct works of God. Regeneration by its nature is solely a work of God. While sometimes considered as a result, every instance presumes or states that the act of regeneration was an act of God. A number of important Scriptures bear on the subject of regeneration John 1: Regeneration is likened unto resurrection, which by its nature is wholly of God John 5: In other instances regeneration is declared to be a creative act, the nature of which assumes it to be the act of God Eph 2: It may be seen clearly, then, that regeneration is always revealed as an act of God accomplished by His own supernatural power apart from all other agencies.
The work of regeneration is properly ascribed to the Holy Spirit. Like the work of efficacious grace, regeneration is often ascribed to God without distinction as to Persons, and in several instances is ascribed to the Father, to the Son, and to the Holy Spirit severally. The First Person is declared to be the source of regeneration in at least one instance Jas 1: Christ Himself is linked with regeneration several times in Scripture John 5: Again, the Holy Spirit is declared the agent of regeneration John 3: As in other great undertakings of the Godhead, each Person has an important part, in keeping with Their one essence.
As in the birth of Christ, where all the Persons of the Godhead were related to the conception of Christ, so in the new birth of the Christian the First Person becomes the Father of the believer, the Second Person imparts His own eternal life 1 John 5: The work of regeneration can be assigned to the Holy Spirit as definitely as the work of salvation can be assigned to Christ. As the word itself implies, the central thought in the doctrine of regeneration is that eternal life is imparted.
Regeneration meets the need created by the presence of spiritual death. The method of impartation is, of course, inscrutable. There is no visible method or process discernible.
By its nature it is supernatural and therefore its explanation is beyond human understanding. The Scriptures in presenting the impartation of eternal life use three figures to describe it. Regeneration is sometimes presented in the figure of new birth.